The St. John's Herald

The voice of the Episcopal Church in Lake County

St. John's Church

(Episcopal)

1190 North Forbes Street, Lakeport, California 95453

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

May 24, 2013

 

Dear Folks,

Last Sunday’s celebration of Pentecost at St. John’s was no less than memorable! From ringing of the outside bell as we began singing the stirring Processional Hymn, Hail thee, festival day! to the dismissal as we all made our way out into the world carrying our candles lighted from the Pascal Candle just before it had been extinguished. Before the dismissal our Deacon Bryan Duffty had re-dedicated himself to his ministry on the 28th Anniversary of Ordination to the Diaconate, using a special prayer for that occasion that we found in an 1807 edition of the Book of Common Prayer for the United Church of England and Ireland. After the prayer Deacon Bryan was presented with a well executed statuette of St. Stephen the first Deacon and Martyr, and as it turned out, the namesake of two of the parishes he served before coming to St. John’s. Congratulations Bryan and thanks be to God for your ministry here among us now.

I wish to thank everyone at St. John’s for the much appreciated Birthday celebration in my honor! By that point I was getting a bit worn out, so even if I was not able to look very enthusiastic about it all, I was none the less very grateful and touched. When I got home after church, I took to bed and pretty much stayed there for the rest of the week. Other Birthday plans had to be put off until I am up to it; but calls and well wishes were very uplifting to me. I’ll just have to remain 65 until I get my special St. Honourie cake which is now frozen in San Francisco!!!

God love you,

Fr. Leo+ 

 

Organ music for Trinity Sunday...

 

Prelude: I Bind Myself to Thee by P. Fetler

Offertory: Immortal, Invisible by H. Rohlig

Postlude: Coronation "All Hail the Power" by P. Lasky

Mel Taylor, Parish Organist 

 

 

From St. Michael's Weekly News. (Friday, May 24, 2013)   

Dear Fellow Parishioners and Friends,

I am sending you an up date on our Priest Associate, Rev. Blake Leighton, who remains in ICU at the VA Medical Center in San Francisco .  As you know, Blake was airlifted from our local hospital to the VA Med Center on Friday afternoon, May 17th.  He had surgery that night for an infection on his left foot.  Since that time, he has undergone 3 additional surgeries and his left leg has been amputated just below the knee.  He is scheduled for more surgery next week.

This has been an extremely painful and traumatic time for Blake and there may be more surgery to follow.  Blake needs our continuing prayers through this very difficult time.

  "Strengthen your servant, Blake, O God, to do what he has to do and bear what he has to bear; that, accepting your healing gifts through the skill of surgeons and nurses, he may be restored to usefulness in your world with a thankful heart;

through Jesus Christ our Lord.  Amen.”  

(Book of Common Prayer)

 Yours in Faith and Hope,

Frank Engelhardt, Senior Warden 

 

Pentecost Letter from our Bishop

(The Bishop’s letter arrived in my mail box 10 minutes after I had sent out last week’s Herald. Nevertheless his message to us is more timely and important than an arbitrary date.)

 

Dear Friends in Christ:

We have been celebrating the realities of Christ rising and ascending, and what it means to be such a community. Now comes the season of Pentecost, Christ's promise fulfilled, and the further unfolding of God's agenda in our lives.

Gerard Manley Hopkins says of one of the fruits of the Spirit, Peace, "He comes with work to do...". The Holy Spirit comes to us in just such a way. That work is multi-dimensional.

With the gift of the Holy Spirit, we are invited deeper into the life of God. We are given what we need to do the work of inner transformation--"heart work"--that is essential to the Christian life. We are helped to become more like Jesus in His relationship with God.

The Holy Spirit also empowers us to do the work that it is our privilege to do, as partners with God in God's mission. By the Spirit, God gives us what we need for the work we are called to do, all things necessary to the task of transforming this world.

I pray that this season of Pentecost will be a time when we all are renewed in the power of the Spirit for transformation. May the life of the Spirit bear fruit in all dimensions of our lives, and of our life together. And may the Holy Spirit, who has begun a good work in you, direct and uphold you in the service of Christ and His kingdom.

 

Grace and peace,

+Barry

Bishop of the Episcopal Diocese of Northern California

 

Feast of the Holy Trinity

The Feast of the Holy Trinity, which celebrates the Christian doctrine of the three Persons in the One God, was celebrated in France and Spain on the Sunday after Pentecost as early as the year 1,000, but the Roman Church resisted observing the feast. Finally, in 1334, after the celebration was widespread, the pope officially established the feast, which was especially popular throughout most of the late Middle Ages. The date of the feast, the Sunday after Pentecost, is a sign that salvation, culminating in Pentecost, was accomplished by The Trinity- The Father, through The Son, in The Holy Spirit. Although in Eastern Christianity the Sunday of Pentecost is called Trinity Sunday, the first Sunday after Pentecost in the Western Christian liturgical calendar is Trinity Sunday. The Feast is celebrated in all the Western liturgical churches: Roman Catholic, Anglican/Episcopal, Lutheran, most Presbyterians, Methodists, and many churches within the Baptist Fellowship. 

Trinity Sunday has the status of a Principal Feast in the Church of England and is one of seven principal feast days in the Episcopal Church.

During the Middle Ages, the people embraced the event with enthusiasm, and the holy day even developed its own stories and superstitions. People thought that all weather on Trinity Sunday was blessed, especially “Trinity rain,” which was said to be healing and even miraculous. Also, it was believed that no evil spirits could roam the earth on that day. According to one folk tale, at midnight on the feast day, divine flowers that could cure diseases, protect against accidents, and find treasures briefly blossomed.  

Thomas Becket (1118–70) was consecrated Archbishop of Canterbury on the Sunday after Whit Sunday, and his first act was to ordain that the day of his consecration should be held as a new festival in honor of the Holy Trinity. In some places the Office of the Holy Trinity, composed by Bishop Stephen of Liège (903-20), was recited. Alexander II (1061–1073), refused a petition for a special feast on the plea, that such a feast was not customary in the Roman Church which daily honored the Holy Trinity, but he did not forbid the celebration where it already existed. John XXII (1316–1334) ordered the feast for the entire Church on the first Sunday after Pentecost. A new Office had been made by the Franciscan John Peckham, Canon of Lyons, later Archbishop of Canterbury (d. 1292). Since it was after the first Pentecost that the doctrine of the Trinity was proclaimed to the world, the feast becomingly follows that of Pentecost.

 

What's Going on at St. John's Church?

When you walk into church on Sunday, look around and you will see many very talented people seated in the pews, or greeting you as you enter the church, or contributing to the service in one way or another.  We are lucky at St. John's to be part of such an extraordinary congregation.  Fr. Leo discovered that a couple of our folks (we’re not saying who, yet) were painting and thought about some way for them and others to share their gifts with the rest of the Parish. To recognize a small part of that talent, I think an art show would be an interesting activity.  Those parishioners who are actively painting or who in the past have pursued artistic endeavors could organize their treasures in Carey Hall and the Collier Room for us to enjoy after church during the social hour.  Describing their works and interesting anecdotes  would also be very interesting.  If you are interested, let me know and we'll get to work on the project.

Has anyone noticed that the two ladies sitting in the front pew on the Gospel side of the church are the beginning of a choir for St. John's?  Clementine Hall and Lora Hudson are singing soprano and I am trying my best to croak out the alto section.  I haven's sung alto for forty years or more, so excuse the bad notes.  Would you like to join us and become charter members of a new St. John’s choir?  We rehearse on Friday afternoons at 2:00 pm at my house at 3060 Finley East Rd.  Come on along. We have a good time and I have plenty of chairs and a beautiful piano, and the dogs don't "sing".

As Fr. Leo announced last week, we will begin holding Evening Prayer Service at St. John’s every Saturday at 5:30 in the evening, with our Deacon Bryan officiating. As one who regularly attended the Lenten Evening Prayer a few months ago, I can assure you that this is a lovely opportunity to experience the presence of God in our beautiful church as a quiet and tranquil end to the day. Tell a friend or neighbor who might find this a cozy way to discover the St. John’s family. 

Our gardens continue to thrive and the flowers are making a timely appearance.  We've enjoyed the daffodils and tulips and now we have greeted the peonies and Transvaal Daisies and those cute little pansies are still smiling at us.  The day lilies and black-eyed Susans are ready to make an appearance.  The dinner plate dahlias  working on their display.  Who knows what will show up next?  Keep watching for there is always something new to enjoy.

Anne Barquist. Jr. Warden

 

MAY & JUNE BIRTHDAYS AND ANNIVERSARIES

Happy Birthday in May: 5-Susanne LaFaver & Clementine Hall; 7-Willis Knight; 13-Willie Hewitt; 21-Alethea Eason & Father Leo, and 25-Doris Womack.  Happy Anniversary on May 2nd to Ron & Eileen.

June Birthdays: 3-Susan McCarty, 8-Vicky Maley, 9-June Salter, 13-Russell Patterson, 18-Bill Eason, 15 Gayle Thoreson, 16-Ginny Ingersoll.  Happy Anniversary on the 25th to Vicky & John Maley

 

The Sundays after Pentecost at St. John’s

May 26th - Trinity Sunday - 10 am Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall.

June 2nd - Second Sunday after Pentecost - 10 am Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall. The Ministry Development Team will meet in The Collier Room. 

June 9th - Third Sunday after Pentecost - 10 am Fr. Leo will celebrate Holy Eucharist and preach. The Second Sunday Birthday Pot-Luck will follow in Carey Hall. 

June 16th - Fourth Sunday after Pentecost - 10 am Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall. The Vestry will meet in The Collier Room at 11:30 am.

June 23rd - Fifth Sunday after Pentecost and Patronal Festival of St. John the Baptist - 10 am Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall. 

June 30 - Sixth Sunday after Pentecost - 10 am Leila Haddad will lead Morning Prayer and Ron Martin preach. Hospitality Hour will follow in Carey Hall. Fr. Leo will be away.

 

Greetings Bible Challengers!

Summer is upon us and it seems fitting that our Old Testament readings have gone into "summer reruns".  After finishing the history of the kings of Israel and Judah, the next book of Chronicles starts with Adam and traces ancestry from there to Abraham to David to the other 12 tribes. Just to be clear who everybody is.  I am sure that some poor rabbinical student has had to memorize these genealogies. 

In the New Testament, exciting thing are happening as St. Paul travels around preaching and testifying to the word of Christ.  Paul was ideal as a leader and a convert for the church. He was known to be a learned man, a Pharisee,  spoke several languages, had the privilege of being born a Roman citizen, he was a persuasive speaker and a voracious writer  Almost half of the New Testament, 13 of 27 books, are attributed to Paul or influenced by Paul. 

 

5/27 - 1 Chronicles 7-9; Psalm 117;  Romans 4

5/28- 1 Chronicles 10-12 ; Psalm 118;  Romans 5

5/29- 1 Chronicles 13-15 ; Psalm 119:1-32;  Romans 6

5/30- 1 Chronicles 16-18; Psalm 119:33-72;  Romans 7

5/31 - 1 Chronicles 19-21; Psalm 119:73-112; Romans 8

6/1 - 1 Chronicles 22-24; Psalm 119:113-144;  Romans 9

6/2 - Enjoy hearing the Scriptures read in church

Deborah Smith

 

Proof of Heaven popular, except with the Church

John Blake - CNN Writer 

(This is a very interesting, but long, article, so I have divided it into three parts. Fr. Leo)

 

God, help me!”

Eben Alexander shouted and flailed as hospital orderlies tried to hold him in place. But no one could stop his violent seizures, and the 54-year-old neurosurgeon went limp as his horrified wife looked on.

That moment could have been the end. But Alexander says it was just the beginning. He found himself soaring toward a brilliant white light tinged with gold into “the strangest, most beautiful world I’d ever seen.”

Alexander calls that world heaven, and he describes his journey in “Proof of Heaven,” which has been on The New York Times bestseller list for 27 weeks. Alexander says he used to be an indifferent churchgoer who ignored stories about the afterlife. But now he knows there’s truth to those stories, and there’s no reason to fear death.

“Not one bit,” he said. “It’s a transition; it’s not the end of anything. We will be with our loved ones again.”

Heaven used to be a mystery, a place glimpsed only by mystics and prophets. But popular culture is filled with firsthand accounts from all sorts of people who claim that they, too, have proofs of heaven after undergoing near-death experiences.

Yet the popularity of these stories raises another question: Why doesn’t the church talk about heaven anymore?

Preachers used to rhapsodize about celestial streets of gold while congregations sang joyful hymns like “I’ll Fly Away” and “When the Roll is Called up Yonder.” But the most passionate accounts of heaven now come from people outside the church or on its margins.

Most seminaries don’t teach courses on heaven; few big-name pastors devote much energy to preaching or writing about the subject; many ordinary pastors avoid the topic altogether out of embarrassment, indifference or fear, scholars and pastors say.

“People say that the only time they hear about heaven is when they go to a funeral,” said Gary Scott Smith, author of “Heaven in the American Imagination” and a history professor at Grove City College in Pennsylvania.

Talk of heaven shouldn’t wait, though, because it answers a universal question: what happens when we die, says the Rev. John Price, author of “Revealing Heaven,” which offers a Christian perspective of near-death experiences.

“Ever since people started dying, people have wondered, where did they go? Where are they now? Is this what happens to me?” said Price, a retired pastor and hospital chaplain.

 

A little girl’s revelation

Price didn’t always think heaven was so important. He scoffed at reports of near-death experiences because he thought they reduced religion to ghost stories. Besides, he was too busy helping grieving families to speculate about the afterlife.

His attitude changed, though, after a young woman visited his Episcopal church one Sunday with her 3-year-old daughter.

Price had last seen the mother three years earlier. She had brought her then-7-week-old daughter to the church for baptism. Price hadn't heard from her since. But when she reappeared, she told Price an amazing story.

She had been feeding her daughter a week after the baptism when milk dribbled out of the infant's mouth and her eyes rolled back into her head. The woman rushed her daughter to the emergency room, where she was resuscitated and treated for a severe upper respiratory infection.

Three years later, the mother was driving past the same hospital with her daughter when the girl said, “Look, Mom, that’s where Jesus brought me back to you.”

“The mother nearly wrecked her car,” Price said. “She never told her baby about God, Jesus, her near-death experience, nothing. All that happened when the girl was 8 weeks old. How could she remember that?”

When Price started hearing similar experiences from other parishioners, he felt like a fraud. He realized that he didn’t believe in heaven, even though it was part of traditional Christian doctrine.

He started sharing near-death stories he heard with grieving families and dejected hospital workers who had lost patients. He told them dying people had glimpsed a wonderful world beyond this life.

The stories helped people, Price said, and those who've had similar experiences of heaven should “shout them from the rooftops.”

“I’ve gone around to many churches to talk about this, and the venue they give me is just stuffed,” he said. “People are really hungry for it.”

(we will continue next week with Why pastors are afraid of heaven.)

 

From Lesser Feasts and Fasts...

May 31- Visitation of the Blessed Virgin Mary

This Feast commemorates the visit of the Blessed Virgin to her cousin Elizabeth, recorded in the Gospel according to Luke (1:39–56).

Elizabeth, who was then carrying John the Baptist, greeted Mary with the words, “Blessed are you among women, and blessed is the fruit of your womb.” Mary broke into the song of praise and thanksgiving which we call the Magnificat, “My soul proclaims the greatness of the Lord.”

In this scene, the unborn John the Baptist, the prophet who was to prepare the way of the Lord, rejoices in the presence of him whose coming he is later to herald publicly to all Israel, for the Gospel records that when Mary’s greeting came to her kinswoman’s ears, the babe in Elizabeth’s womb leaped for joy.

Let us pray. Father in heaven, by whose grace the virgin mother of thy incarnate Son was blessed in bearing him, but still more blessed in keeping thy word: Grant us who honor the exaltation of her lowliness to follow the example of her devotion to thy will; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

 

June 1- Justin, Martyr at Rome, c. 167

Toward the middle of the second century, there came into the young Christian community a seeker for the truth, whose wide interests, noble spirit, and able mind, greatly enriched it.

Justin was born into a Greek-speaking pagan family about the year 110 in Samaria, near Shechem. He was educated in Greek philosophy. Like Augustine after him, he was left restless by all this knowledge. During a walk along the beach at Ephesus, he fell in with a stranger, who told him about Christ. “Straightway a flame was kindled in my soul,” he writes, “and a love of the prophets and those who are friends of Christ possessed me.” He became a Christian as a result of this encounter, and thereafter regarded Christianity as the only “safe and profitable philosophy.”

About 150, Justin moved to Rome. As philosophers did in those days, he started a school—in this case, a school of Christian philosophy— and accepted students. He also wrote. Three of his works are known to us: a dialogue in Platonic style with a Jew named Trypho, and two “apologies.” (An apology in this sense, of course, is not an excuse, but a spirited defense.) Justin’s First and Second Apologies defend Christianity against the Greek charge of irrationality and the Roman charge of disloyalty to the empire. These two works provide us with important insights into developing theological ideas and liturgical practices of early Christianity. In the Dialogue with Trypho, Justin defends the Church against the Jewish charge of distorting the Old Testament. He interprets the Old Testament as the foreshadowing of the New.

While teaching in Rome, he engaged in a public debate with a philosopher of the Cynic school named Crescens, accusing him of ignorance and immorality. Angered, Crescens preferred legal charges against him. Justin and six of his students were arrested and brought before the prefect Rusticus. As the custom was, Rusticus gave them an opportunity to renounce their faith. All steadfastly refused to do so. Justin and his companions were put to death about the year 167.

Let us pray. Almighty and everlasting God, who didst find thy martyr Justin wandering from teacher to teacher, seeking the true God, and didst reveal to him the sublime wisdom of thine eternal Word: Grant that all who seek thee, or a deeper knowledge of thee, may find and be found by thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

 

Let us pray! 

In your love, we ask your prayers for the following: For our Church and Clergy: ‡Justin, Archbishop of Canterbury; ‡Katharine, Presiding Bishop; +Barry, our Bishop; Fr. Leo+, our Parish Priest; Bryan, our Deacon; the clergy & people of the Diocese of Northern California; and Christians in the Holy Land and Middle East.   

For all in need, especially: Fr. Leo+, Father Bill Adams+, Fr. Ron, Br. Leo Anthony SSF, Annamarie Maley, Ruth Eason, Doug Norton, Willie Hewitt, James Clemons, Ron & Eileen, Deena Childers, Blake Leighton, Norah & Jerry, Bob & Elenda Duryea, Michael Clore, Barbara Brannon, Mickey and William Fahnestock, Catherine, Pete Johnson, Bryan Duffty, Jane Duffty, Bob & Betty Memory, Jim Wilson, Frank Duarte, and Claudia Hecht.   (To add someone to the prayer list, please call Leila at 263-4565, or e-mail Ldh1218@sbcglobal.net)

 

 ANNOUNCEMENTS

Prayer Shawl Ministry meets the first Saturday of the month at 10 A.M. in Carey Hall.  Come knit and socialize. Blessings are knitted into every shawl. Shawls are gifted to people undergoing medical procedures, as comfort after a loss, for prayer or meditation, or for commitment or marriage ceremonies. Both givers and receivers feel the unconditional embrace of a sheltering, loving God. For more info, contact Eileen Martin at 707 279 2721.

Please bring offerings of nonperishable foods for the Food Closet. As we continue our outreach to the needy in our community, your donations are always appreciated and needed to sustain this vital service.  Thank you.

Do you have blankets, quilts, jackets and other warm clothing you no longer need?  Please consider donating them to the Thrift Store.  We give them free or at nominal cost to folks in need of some warmth at this time of year.

If you would like to dedicate altar flowers for Sundays after Easter, sign up on the bulletin board in Carey Hall.  The suggested donation is $20.00.

Please sign-up on the bulletin board in Carey Hall to host coffee hour.

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

Focus on the mission; stay together; 

keep moving forward,in the Name of Christ.”  

(Bishop Barry Beisner)

The St. John's Herald

The voice of the Episcopal Church in Lake County

St. John's Church

(Episcopal)

1190 North Forbes Street, Lakeport, California 95453

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

May 17, 2013

Dear Folks,

This Sunday is Pentecost, the Fiftieth Day after Easter. There are many interesting articles about Pentecost and about other matters of interest in this week’s Herald, so I will not take any more space here.

I has been a busy week here at the Hermitage, so I am in need of some rest next week (my Birthday present to myself), until God sees that I am ready for “Eternal Rest”.

May you all have a Blessed Pentecost Celebration and go out into the world around you overflowing with the fire of God’s Love!  

 

God love you,

Fr. Leo+ 

 

Pentecost also known as Whitsunday

Pentecost is, as the name denotes the fiftieth day in Greek (Greek: pent-kost) of Easter, the last day of the Great Fifty Days. Although it does, like Ascension Day, commemorate its own major event in the history of salvation (i.e., the coming of the Holy Spirit), it cannot stand alone. Properly speaking, it is not the beginning of a new season of the Church year. Rather, it is the end of a season, the last hurrah, as it were, of the celebration of the Resurrection of Jesus Christ.

Nevertheless, Pentecost (or Whitsunday as it has been known in England) has traditionally been treated as a new feast. In effect, the pre-Vatican II Roman Catholic Church observed an octave of the feast, appointing propers that focused on the work of the Holy Spirit for the weekdays between Pentecost and the following Sunday. (Curiously, though, the week was still described as being part of Eastertide.) This was also reflected in older Anglican practice where The Book of Common Prayer used to provide propers for the Monday and Tuesday in Whitsun Week. Furthermore, the Ember Days which were observed at the end of the week also focused implicitly on the work of the Holy Spirit. Now, however, Ember Days have become a liturgical footnote and most modern Anglican use no longer explicitly connects the week to the feast day that begins it...  The numbered Sundays after Pentecost do not constitute a season of Pentecost. Rather, Pentecost, the last day of the previous season, is just a convenient marker to begin counting from. Oddly enough, if Pentecost has a season at all, it consists of the nine days that precede it. Both biblically and liturgically, the novena  which is properly Ascensiontide is a period of preparation for Pentecost.

Even without all of this confusion about the status of Pentecost, it does at times seem to be on the verge of going the way of the dodo, or at least the way of Ascension Day. It has traditionally been regarded as equal to the two principal feasts of our Lord:  Christmas and Easter Day. It is, along with those feast days, one of the three days each year on which the faithful were expected to receive Communion in order to maintain their status as communicants in good standing in the Church. But it is no longer a day on which one can expect church attendance to spike. Indeed, it is a day which has become much like any other Sunday, distinguished only by the red vestments of the clergy, but with no other customs or traditions to distinguish it.

It was not always so. There are both liturgical and non-liturgical customs that once characterized Whitsunday and some of them are worth reviving in our ongoing effort to restore a truly homely divinity to Anglican practice.

 

Liturgy

Liturgy is drama. It is not playacting, but it is a dramatic presentation of the Gospel, replete with script, costumes, choreography, and a stage. Every Eucharist is a presentation of the essential drama of the Gospel of Jesus Christ. That service enacts his Incarnation at Christmas (and throughout the year). That service enacts his Resurrection presence at Easter (and throughout the year). That service enacts the indwelling of the Holy Spirit at Pentecost (and throughout the year). Whether the ceremonial is simple or elaborate, humble or grand, that service enacts the drama of salvation through the year. Often, the essential drama is enriched with action that calls to mind a particular occasion or theme: the procession to the crèche at Christmas, the imposition of ashes at the beginning of Lent, the Palm Sunday procession, the lighting of the Paschal Candle at Easter, and so forth. Pentecost, too, has had its unique liturgical expressions.

The particular events of Pentecost are described in the Acts of the Apostles: When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. (Acts 2:1-4) This is a story full of action and symbol, and one with tremendous potential for dramatic expression.

In some ways, the technology of the middle ages may seem primitive to us--until we stop and think for a moment about the tremendous accomplishments of medieval architects, building massive stone edifices without the benefit of modern machinery. 

Liturgists were equally ingenious in their use of these buildings. Visitors to medieval churches will be familiar with the elaborately carved keystones (or "bosses"), such as the Green Man from Canterbury Cathedral, that look down from the center of the stone vaulting of the church ceiling. The observant visitor may also be aware that sometimes, near the east end of the church, there is a large hole where a carved boss would normally be. This is the "Holy Ghost hole" which had a special function on Whitsunday. In the middle ages, a dove descended from this hole as the story of the first Pentecost was read. The dove could be either live or a model lowered by ropes. As it appeared, the sound of the rushing wind was imitated either by the choristers shuffling their feet or by the blast of trumpets. And the show did not end there, for next there would shower down from the Holy Ghost hole, "tongues of fire"--either red rose petals or pieces of burning straw.

The dove derives, not from the story of Pentecost, but from the story of the Baptism of Jesus. Its use in the liturgy of Pentecost makes a visual connection between two important stories about baptism, the Baptism of Jesus and the baptism on the first Christian Pentecost of some three thousand converts to the faith. The baptismal motif is the source of the traditional English name of the feast. On Whitsunday, literally "White Sunday," those who had  been baptized on Easter Day once again put on the white clothing which they had worn for the first time on the day they were baptized, thus ending the feast as they had begun it and reminding the whole congregation of their own baptisms. Traditionally, Whitsunday had a Vigil much like the Great Vigil of Easter. The Whitsun Vigil also celebrated the Sacrament of Holy Baptism, gathering into the membership of the Church those children who were born during the Great Fifty Days and those adult catechumens who may not have been ready for baptism at the beginning of Easter...

 

...In the middle ages, families in some parts of Europe had wooden doves that they suspended from the ceiling in their homes during Whitsuntide....Another dove-related decoration for church or home at Whitsuntide is columbine. This flower got its name from the Latin word for dove, columba, because the flowers were thought to resemble a dove in flight. Columbine is the Whitsun flower and, if it blooms in your area at Pentecost, it would be wonderful to have it in profusion in the church, at home, and in gardens. Another flower that is sometimes in bloom on Whitsunday is the peony. For that reason, the Germans know it as the "Pentecost rose."

Back to the liturgy: clearly Whitsunday is a day for celebrating the Sacrament of Holy Baptism. We do not know many parishes that have a Vigil service for Pentecost. Since the feast itself has, for the moment, lost some of its former luster, reviving the Vigil is likely to be a hard sell, though we do hope that the day will come when the Church once again keeps this feast in all its splendor. Nevertheless, whether at a Vigil, as at Easter, or on Sunday morning, this is one of the days when baptisms are particularly appropriate.

Another way of enacting the events of Pentecost in the liturgy is to have the Lesson from Acts or the Gospel of the day read in different languages. In Acts, Luke tells us that visitors who had come to Jerusalem from different lands and spoke a variety of different languages exclaimed "in our own languages we hear them speaking about God's deeds of power." (Acts 2:11) We would suggest that the idea of having various people read the lesson or the Gospel in various languages only makes sense if each language that is read is a living language and there are people in the congregation who understand it. No one speaks Latin today or classical Greek, so it is meaningless to read a story about the life-giving gift of the Holy Spirit in those venerable, but dead, languages. On the other hand, it is quite possible, and even likely, that a congregation in a typical American community will have some people present whose first language is Spanish. We know an urban parish that has had a large Chinese contingent for many years and a Midwestern parish that welcomed Hmong refugees from Laos. Even though these immigrants may now speak English, many of them probably still speak their first language among family and fellow immigrants. It can be a potent sign of the universal appeal of the Gospel to continue to proclaim it on this particular occasion in the various tongues that are still alive in a parish.

On certain major feast days, the Church has a hymn called a "Sequence Hymn," which is sung just before the reading of the Gospel. The name actually comes from the first words which used to announce the reading of the Gospel, "The continuation (sequentia) of the Gospel according to...." The Sequence Hymn appointed for Whitsunday is a particularly fine Latin poem, Veni, Sancte Spiritus, composed in the 12th century, and known as "The Golden Sequence." It is found in various English hymnals in different translations. There are actually two translations (really paraphrases) in The Hymnal 1982 of the Episcopal Church in the U.S. However, we particularly like the slightly altered translation found in The Hymnal 1940, which was made by the Tractarian, and later convert to the Roman Catholic Church, Edward Caswall.

 

Come, thou Holy Spirit, come!

And from thy celestial home

     Shed a ray of light divine!

Come, thou Father of the poor!

Come, thou source of all our store!

     Come, within our bosoms shine!

Thou, of comforters the best;

Thou, the soul's most welcome guest;

     Sweet refreshment here below;

In our labor, rest most sweet;

Grateful coolness in the heat;

     Solace in the midst of woe.

O most blessèd Light divine,

Shine within these hearts of thine,

     And our inmost being fill!

Where thou art not, man hath naught,

Nothing good in deed or thought

     Nothing free from taint of ill.

Heal our wounds, our strength renew;

On our dryness pour thy dew;

     Wash the stains of guilt away:

Bend the stubborn heart and will;

Melt the frozen, warm the chill;

     Guide the steps that go astray.

On the faithful, who adore

And confess thee, evermore

     In thy sev'nfold gift descend;

Give them virtue's sure reward;

Give them thy salvation, Lord;

     Give them joys that never end.

 Latin, 12th century  Tr. Edward Caswall, alt.

 

In addition to its rich contribution to the liturgy, this hymn gave rise to a lovely non-liturgical custom. From these words in the fourth verse, "Heal our wounds, our strength renew; On our dryness pour thy dew," there arose the custom of walking barefoot through the dewy grass on Whitsunday morning. Coming from above, like the Spirit on Pentecost, and recalling the water of baptism, this custom was thought to bestow a special blessing on those who practiced it and is a truly homely way to begin the feast.

Finally, in our catalogue of Pentecostal liturgical ideas, we have a suggestion about the Gospel reading. The traditional reading in the Western Rite is from John 14, the section of the Last Supper discourse in which Jesus promises to ask the Father to send the Holy Spirit after he is gone. However, more recent Eucharistic lectionaries, including those of the Episcopal Church in the U.S. and the Church of England, as well as the Roman Catholic Church, assign John 20:19-23, generally as the preferred reading, or at least as an option. We agree with this preference, for two reasons. First of all, the story in John 20 is a resurrection appearance and its use underscores the fact that Pentecost is a continuation of the celebration of Easter. Secondly, as Reginald Fuller points out in Preaching the Lectionary , this story is about baptism: "forgiveness of sins is baptismal language (see Luke 24:47), and what we have here is the Johannine version of the tradition, which includes in the appearance stories the command to baptize." (p. 100)

 

A Red, White, and Green Whitsun

 

The usual liturgical color for Pentecost in the West is red, the color of the fire which descended on the apostles on that day. In modern times, lay people have also adopted the custom of wearing something red to church on Pentecost. Although the alternative name for the feast is Whitsun, the custom of the newly baptized wearing white on Pentecost seems to have disappeared, except in the case of those who are actually baptized on the day of Pentecost and may then be wearing a white christening outfit. But there is another color that rightly belongs to Whitsun, and that is green. In the Orthodox Churches, green, the color of life, is the color of the vestments on Pentecost and churches are decorated with both cut and live greenery.

Green also has a place in the spectrum of Pentecost in the West. It is, in some ways, a tenuous connection. Nonetheless, it is one that should not be overlooked. The Hebrew feast of Pentecost, Shavuoth, fifty days after Passover, was a harvest festival, the occasion for the offerings of the first fruits of the wheat harvest. In northern Europe and Britain, the Christian feast of Pentecost attracted to itself elements of various celebrations which celebrated the greening of the land in late spring and early summer. In some northern areas, Pentecost takes the place of the Mayfest. For example, in Silesia the Maypole was not erected until Pentecost and greens were gathered from the woods and fields to decorate churches and homes in a celebration of new life that reflects the church's celebration of new life given by the Spirit. Often, the gathering of greens was accompanied by a search for a figure who embodied in a personal way the idea of new life, a man known by different names in different places, but eventually dubbed the "Green Man." Covered with greens and a mask of bark, he would be escorted into town to preside over the Whitsun games and feasting.

Carvings of the Green Man appear in British churches beginning in the 12th century. His prototype, of course, is much older. His origins are to be found in the ancient god of the woodlands who was known as Sylvanus by the Romans and Cernunnos by the Celts and was related to Dionysos, the Greek god of the vine and its fruit. He first appears as a human face in the midst of foliage, but in time the foliage seems to grow from his face and, finally, to grow out of his mouth. Early Christian representations of the Green Man treat him as a demon, a pagan spirit to be resisted. In time a transformation takes place: the Green Man becomes a generally more friendly character, as in the boss from Canterbury, a symbol of the goodness of creation and the fruitfulness of the land which spring and summer festivals celebrated. But there always remains a grimmer side to him, which reminds us that nature also has the potential to harm if it is not properly used and respected... 

And he is cause for celebration as his ancient character calls forth in us a spirit of joy and wonder. But he is also cause for concern. He is a reminder of our responsibility as stewards of creation and he is a reminder that we have not always been good stewards. The grimmer Green Men who peer at us from stone and wood in medieval churches look out at a world that has too often exploited the created order and as a result stands in danger of damaging it beyond repair.

How we choose to live out our vocation as Whitsun stewards of the Green will vary, but a full homely divinity compels us to move beyond both church and home to the world beyond to celebrate the good gifts that ultimately come from above and to ensure that the creation which provides them is properly cared for.

 

 

Whitsun Ales

As Eamon Duffy illustrates in The Voices of Morebath, ales were one of the principal sources of income for the local church in the middle ages, and particularly for the guilds which contributed in various ways to parish life. An ale was more than the barrel of hearty cheer that it took its name from. An ale was a kind of parish supper or picnic, generally with entertainment and often with various wares for sale either for the benefit of the parish or for the benefit of the vendor. The parish or guild that sponsored the event provided the ale, charging for each tankard, of course. Most parishes had certain fixed occasions when they would put on an ale, and there were also ales for special events, such as weddings, whence we get the term bridal, i.e. "bride-ale". One of the most popular and widely observed occasions for an ale was at Whitsun.

Whitsun festivals have a venerable pedigree. It was one of the most important festivals of the royal courts in medieval romances. In the Mort d'Arthur, Sir Thomas Malory records that King Arthur held a great feast on Pentecost after his coronation and, every year thereafter it was his custom "that at the high feast of Pentecost especially, afore al other high feasts in the yeare, he would not goe that day to meat until he had heard or seene some great adventure or mervaile. And for that custom all manner of strange adventures came before King Arthur at that feast afore all other feasts." Royalty through the ages continued the custom of holding great Whitsun feasts, with tourneys and other entertainments.

The Whitsun ale was the common people's version of these royal festivals. Sometimes, the ale was presided over by persons who were chosen to be king and queen for the day, together with their court. Morris dancing was a popular feature of these Whitsun ales. Shakespeare has the Dauphin of France make mocking reference to this popular custom in Henry V:

 

'And let us do it with no show of fear;

No! with no more than if we heard that England 

Were busied with a Whitson morris-dance.'

Morris dancing is believed to be a derivative of the Moorish dance known as the Morisco. It appears to have come into England from Spain, possibly by way of France. In any case, it developed its own form, incorporating subjects of existing mummers' plays into the dance. Parish records indicate that some parishes owned costumes to be used by the band of dancers and that woodland characters such as Robin Hood and his band were often portrayed, bringing us again to the green theme of Whitsunday.... In cathedral cities, Whitsuntide was part of the mystery play season. It should be noted that these productions were not low-budget, amateur affairs. Each play was sponsored by one of the city guilds and all competed to produce the finest and most splendid show, sparing no expense. In Chester, there were 24 plays, with the performances spread over three days, Monday through Wednesday of  Whitsun Week. Each play was performed on a stage mounted on wheels so that it could be moved around the city to all of the important points in the city and repeated. The cycle of plays told the entire biblical history, but was by no means limited to information and dialogue actually found in the Bible. For example, the shepherds all present gifts to the Christ Child, and some of them are very interesting, including a bell, a bowl and spoon, a cape, a pair of ould hose, and a nuthook to pull fruit from trees so that old Joseph would not hurt his thumbs. These plays were intended to instruct, to inspire, and sometimes to evoke fear, and the characters were written in such a way that the audience could readily identify with them.

No doubt, there were many games associated with Whitsun ales. For example, horse racing was popular among the English gentry. One old custom that still survives in a few places may suggest the flavor of the kind of games popular among ordinary folk. Cheese rolling may well derive from an ancient pagan custom of rolling great burning disks representing the sun, but its later adaptation is just a raucous and exciting sport that is bound to entertain spectators at the same time that it presents the participants with an opportunity for a bit of dangerous fun, and a free cheese. The custom is simple, a wheel of cheese is sent rolling down a steep hill. The athletes run after it and whoever catches it, or reaches it first at the bottom of the hill gets to take it home. Several years ago, one of the participants in the cheese rolling at Cooper's Hill in Gloucestershire ended up in the hospital and the public event was cancelled the following year. To maintain the continuity of the local tradition, there was a private rolling that year, and the following year the public event resumed. Participants prepare for the event in various ways: some have a tankard or two of Whitsun ale to bolster their courage... Excerpted by Fr. Leo from Full Homely Divinity.       

 

SEE YOU IN CHURCH ON PENTECOST SUNDAY (Don’t forget to wear RED!)

 

Organ music for Pentecost...

Greetings,

Here is the music that I am hoping to use this Sunday.  The doctor discovered that I have gout in both feet on Monday which may limit my ability to use the organ pedals for a while.  I am thankful that the situation is improving because of answered prayers.  This situation reminds me of the gospel song titled, "God is so Good". Mel Taylor, Parish Organist

 

Prelude - Come Holy Ghost by H Gerhke (mid 1900's Concordia University)

Offertory - Come Down O Love by R Arnatt (mid 1900's London)

Postlude - Come Holy Spirit by L Lenel (mid 1900's Allentown, Pa.)  

 

MAY BIRTHDAYS AND ANNIVERSARIES

Happy Birthday in May: 5-Susanne LaFaver & Clementine Hall; 7-Willis Knight; 13-Willie Hewitt; 21-Alethea Eason & Father Leo, and 25-Doris Womack.  

Happy Anniversary! On May 2nd to Ron & Eileen Martin celebrated their Wedding Anniversary.

   

Pentecost Season at St. John’s

Pentecost Sunday 10 The am May 19th Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall. Wear RED!

Trinity Sunday - 10 am May 26th Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall.

 

From Ron Martin, our Lay Pastor and  Hospital, Fire and Police Department Chaplain:

On May 16, Sutter Lakeside Hospital in Lakeport, held a healing hands program. I was asked to participate in the program. Doctor, nurse, and hospital staff took part. I said prayers over the hands of more than 75 personel. It started at 6:30 in the morning and ended at 2:30 in the afternoon. This is the first time this was done at Sutter, and they have already received e-mails asking for more information on how we set it up. A lot of the staff thought we could possibly do this a couple times a year. Ron Martin

 

From Anne Barquist, Junior Warden:                  

Like all structures, our beautiful little church calls out for upkeep on a regular basis and with help from our Christian family, we get quite a few things done, maybe not in a timely manner, but done nevertheless.  One light bulb in the Nave has been replaced by a man who was looking at the sprinkler system for the lawns. None get off scott free!  The flower beds are in great shape and the Peonies are blooming and look spectacular.  Seth Richards planted the new Camellia for me with our new shovel.  Thank you Seth and Maddy.  People Services has cleaned out the flower beds by the thrift store and trimmed the ivy.

I would like to thank everyone who pitched in and made the Mother's Day Potluck a success  while I was at Soper-Reese accompanying the Jr. Symphony during their part of the concert.  We do have many wonderful young people in our beautiful Lake County and I feel privileged to work with them as I have for the last 27 years. 

         In my daily prayers I always thank God for our family at St. John's, our Parish Priest, Fr. Leo, and the many members who keep our Christian home running with love and concern for each other.

Jr. Warden, Anne Barquist

 

Greetings Bible Challengers!

This Sunday we celebrate Pentecost, the gift of the Holy Spirit as tongues of fire to the disciples. John the Baptist stated in Matthew that Christ will baptize with the Holy Spirit and fire. Fire is an important element in the bible. We see it as the face of God in several of our readings. In Exodus, Moses first sees God as a burning bush, a fire that burns but does not consume. Later, while in the wilderness, God gave a pillar of fire at night to see and to lead them.  Burnt offerings were to be made to the Lord in Leviticus. Last week, we read also about Elijah and the Priests of Baal. Two sacrifices - two requests for fire from their gods. One to a god of gold, one to a Living God. It's not that gold can't light fires in men. It lights fires of greed, war, hatred, jealousy and evil. But it has no soul, no power not given to it by man. The  offering by Elijah is one of a servant, the offering is accepted by the fire of the Lord. So this Sunday as we wear red and the symbol of fire is around us, we can also know it as a ongoing sign of our Living God.

 

Next week's readings:

5/20 - 2 Kings 16-18; Psalm 111;  Acts 26

5/21- 2 Kings 19-21 ; Psalm 112;  Acts 27

5/22- 2 Kings 22-24 ; Psalm 113;  Acts 28

5/23- 2 Kings 25 ; Psalm 114;  Romans 1

5/24 - 1 Chronicles 1-3; Psalm 115; Romans 2

5/25 - 1 Chronicles 4-6; Psalm 116;  Romans 3

5/26 - Enjoy hearing the Scriptures read in church

 

For the Spirit of Peace

that calms our mind

and stills our life,

we give you thanks.

For the Spirit of Love

that touches hearts

and reaches out,

we give you thanks.

For the Spirit of Joy

that lifts our soul

and gives us faith

we give you thanks.

For the Spirit of Power,

that gift of grace

for this your church,

we give you thanks

.- unknown

Deborah Smith

 

Christian Leaders seek to Overcome Polarization

Lauren Markoe

May 15, 2013 WASHINGTON (RNS)  Twenty-five top Christian leaders gathered in the U.S. city with perhaps the worst reputation for civil discourse Wednesday (May 15) and committed themselves to elevating the level of public conversation.

Meeting in a row house three blocks from the U.S. Capitol, the group spanned the Christian spectrum, and included officials from liberal churches and the most conservative of interest groups.

“The ground of our spiritual understanding is in treating other people as the image of God, treating people with respect,” said Episcopal Presiding Bishop Katharine Jefferts Schori.

“Faith leaders have a remarkable opportunity to shift the conversation, but it’s very challenging, particularly in a larger society that wants to understand everything as a battle, as engaging the enemy, rather than with someone who might have something to teach us,” she said.

Joining Jefferts Schori at the two-day meeting sponsored by the nonprofit Faith & Politics Institute were Kenda Bartlett, the executive director of Concerned Women for America; the Rev. Jeffery Cooper, general secretary of the African Methodist Episcopal Church; Barrett Duke of the Southern Baptist Convention’s Ethics & Religious Liberty Commission; and Sister Marge Clark of NETWORK, a Catholic social justice lobby, among others.

As religious leaders, they agreed, they are called to move politicians, congregants and Americans in general to understand that mean-spirited debate makes it all the harder to solve the nation’s problems.

Sometimes, they said, that may mean calling out people – including themselves – who debate disrespectfully through name-calling or by questioning the motives of their political opponents.

“Everyone says they’re in favor of civil discourse, but the lack of civility seems to win elections,” said Ed Stetzer, vice president of research and ministry development at LifeWay Christian Resources.

“You need some voice to say, ‘OK, we get that it can win elections, but maybe that’s not the best course of action.’ Typically, we think of religious leaders as voices of conscience, calling people to a better way. So therein is the hope,” Stetzer said.

One idea the group is considering, Cooper said, is a national day of civil discourse — perhaps in January, as people are making New Year’s resolutions — when preachers across the country will ask their congregants to make respectful conversation a priority in their lives.

 

Candida Moss debunks the ‘myth’ of Christian persecution

Lauren Markoe

| May 14, 2013

(RNS) Growing up Catholic in England, Candida Moss felt secure in life, yet was told in church that Christians have been persecuted since the dawn of Christianity. Now, as an adult and a theologian, she wants to set the record straight.

Too many modern Christians invoke, to lamentable effect, an ancient history of persecution that didn’t exist, Moss argues in her newly published book, “The Myth of Persecution: How Early Christians Invented A Story of Martyrdom.” 

Although anti-Christian prejudice was fairly widespread in the church’s first 300 years, she writes, “the prosecution of Christians was rare, and the persecution of Christians was limited to no more than a handful of years.”

We asked Moss, professor of New Testament and early Christianity at the University of Notre Dame, to talk about the travails of early Christians, and how they are misappropriated in the public sphere today. The interview has been edited for length and clarity.

Q: You argue that modern myths of Christian persecution are rooted in an ancient myth, and you focus on Pliny, a first- and second-century Roman who governed what is now Turkey. Why should we know about him?

A: He’s the first Roman official to actually talk about Christians. He writes to the Emperor Trajan and says, “What am I supposed to do about them? They’re not doing anything wrong, but when they’re in the courtroom they’re very stubborn.” Those charges could get you killed in the Roman world. And Pliny has other concerns: Christians were not purchasing the meat associated with the Roman temples. And he thinks of Christians not as a religious group, but prone to superstition, which the Romans considered a kind of madness that could spread like a disease.

Pliny and Trajan agree that there will be no seeking out of Christians, but if they do end up in courtrooms and are stubborn, he will give them three chances to curse Christ and make a sacrifice in the Roman temple. If they don’t, they will be killed. I’m not saying what Pliny did was right, but it’s very far from the story I grew up with, about Christians being hunted down.

Q: Isn’t that persecution though? They’re not being sought out, but if they do wind up in court, there’s a decent chance they’re going to die.

A: Is it persecution? I’d say it comes fairly close to the line. I’m not saying it’s just. But it was illegal to be part of a secret club at the time. It was illegal to be stubborn toward a Roman judge. So it’s not that they’re being persecuted for having a Trinity. They are being executed for breaking the law.

I want to understand what, from the ancient Roman perspective, was the problem with Christians. The Romans tolerated lots of religious groups. They only really acted in situations where they thought the group was dangerous, and Christians talk about their new emperor Christ. They talk about how they cannot respect the Roman government. A lot of them say they won’t join the military. They’re very subversive. But this is a world where religious freedom isn’t a right; it just doesn’t exist as a concept yet.

Q: Critics of your book — even if they agree that there was no concerted, sustained campaign to root out and kill the early Christians — argue that this was nonetheless a dark and dangerous period for them. Doesn’t that count for something? 

A: The situation was terrible and we should be attentive to that, but distinctions need to be made. The Emperor Decius (who in the third century required everyone in the empire to make a sacrifice to his divine spirit) didn’t really know what his edict would mean for Christians and he wasn’t trying to attack them. He was basically trying to bolster the Roman Empire. 

In a contemporary discussion, Catholics feel very strongly about the Obama administration’s contraceptive mandate. President Obama is not trying to harm Catholics or Christians generally; he is trying to provide health care. Catholics can disagree with him very strongly, but unless he’s trying to attack Catholics, as long as we believe he is interested in health care, we can continue to have a discussion with him.

There’s been a lot of back and forth between the Catholic bishops and the Obama administration. That’s a different situation than if we were in a country where legislation was passed that said “Christians can’t own Bibles” or “you can’t go to church.”

Q: Who is capitalizing on the myth of Christian persecution?

A: When people talk about being persecuted in modern America, I think it’s dangerous. I’m talking about everyone from Rick Santorum to Mitt Romney to Catholic bishops, and Bill O’Reilly talking about a war on Easter. The problem with this is that it destroys dialogue. Persecutors don’t have legitimate complaints so you can’t really have productive discussions.

But you can disagree with someone sharply on the basis of your religious beliefs without accusing them of persecution. When you say they’re persecuting you, you’re basically accusing them of acting with Satan.

Q: So how are you going to convince someone like Bill O’Reilly to quit claiming that American Christians are persecuted? 

A: What I try to do in the book is to not talk about the issues but to talk about the rhetoric. So I give examples of people from the religious left who are doing it. I’m critical of them, too.

We’ve all got to take a look at our own causes and say, “I’m not going to use this language. I’m going to see that other people have good intentions.” That’s how you really have productive discussions with people.

Q: But you believe there is real persecution of Christians in the world today?

A: Yes, there is. It’s a “boy who cried wolf” situation. One of the reasons we are not hearing about them is because of all of the cries of persecution here — and local cries about persecution overshadow the global ones. We do need to hear those stories about Christians in other parts of the world, but we need to make sure that instead of talking about the global war on Christianity — which a lot of Christian and Catholic reporters have done — that we tell the story in a way that doesn’t do violence to other persecuted groups.

Christians live in a very difficult situation in China, for example. But it’s not so much part of a global war on Christianity as it is the Chinese government’s treatment of the religious in general. If we make it just about the war on Christianity then we betray people like the Falun Gong, who are very persecuted in China.

Q: People use inflammatory rhetoric to score points all the time. Is there something worse about religiously inflammatory rhetoric than inflammatory rhetoric in general?

A: The problem with religious rhetoric, if we’re talking about a battle between God and Satan, is that the stakes are so much higher. If we’re talking about “God is demanding you to do this,” you can’t really have a conversation after that. Because religion is such a lightning rod, it means that whenever we use religious texts or religious language, we have to be especially sensitive to the power of those ideas.

  

From Lesser Feasts and Fasts...

May 19 Dunstan, Archbishop of Canterbury, 988

In the ninth century, under King Alfred the Great, England had achieved considerable military, political, cultural, and even some ecclesiastical recovery from the Viking invasions. It was not until the following century that there was a revival of monasticism. In that, the leading figure was Dunstan.

Dunstan was born about 909 into a family with royal connections. He became a monk and in 943 was made Abbot of Glastonbury. During a year-long political exile in Flanders, he encountered the vigorous currents of the Benedictine monastic revival. King Edgar recalled Dunstan to England in 957, appointed him Bishop of Worcester, then of London; and, in 960, named him Archbishop of Canterbury. Together with his former pupils, Bishops Aethelwold of Winchester and Oswald of Worcester (later of York), Dunstan was a leader of the English Church. All three have been described as “contemplatives in action”—bringing the fruits of their monastic prayer-life to the immediate concerns of Church and State. They sought better education and discipline among the clergy, the end of landed family interest in the Church, the restoration of former monasteries and the establishment of new ones, a revival of monastic life for women, and a more elaborate and carefully ordered liturgical worship.

This reform movement was set forth in the “Monastic Agreement,” a common code for English monasteries drawn up by Aethelwold about 970, primarily under the inspiration of Dunstan. It called for continual intercession for the royal house, and emphasized the close tie between the monasteries and the crown. This close alliance of Church and State, sacramentalized in the anointing of the King, was expressed liturgically in the earliest English coronation ceremony of which a full text survives, compiled for King Edgar by Dunstan and his associates.

The long-term effects of this tenth-century reform resulted in the development of two peculiarly English institutions: the “monastic cathedral,” and “monk-bishops.”

Dunstan is reputed to have been an expert craftsman. His name is especially associated with the working of metals and the casting of bells, and he was regarded as the patron saint of those crafts.

 

Let us pray. O God of truth and beauty, who didst richly endow thy bishop Dunstan with skill in music and the working of metals, and with gifts of administration and reforming zeal: Teach us, we beseech thee, to see in thee the source of all our talents, and move us to offer them for the adornment of worship and the advancement of true religion; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

 

May 20 Alcuin Deacon, and Abbot of Tours, 804

Alcuin was born about 730 near York into a noble family related to Willibrord, the first missionary to the Netherlands. He was educated at the cathedral school in York under Archbishop Egbert, a pupil of Bede. He thus inherited the best traditions of learning and zeal of the early English Church. After ordination as a deacon in 770, he became head of the York school. Following a meeting in 781 with the Emperor Charlemagne in Pavia (Italy), he was persuaded to become the Emperor’s “prime minister,” with special responsibility for the revival of education and learning in the Frankish dominions.

Alcuin was named Abbot of Tours in 796, where he died on May 19, 804, and was buried in the church of St. Martin.

Alcuin was a man of vast learning, personal charm, and integrity of character. In his direction of Charlemagne’s Palace School at Aachen, he was chiefly responsible for the preservation of the classical heritage of western civilization. Schools were revived in cathedrals and monasteries, and manuscripts of both pagan and Christian writings of antiquity were collated and copied.

Under the authority of Charlemagne, the liturgy was reformed, and service books gathered from Rome were edited and adapted. To this work we owe the preservation of many of the Collects that have come down to us, including the Collect for Purity at the beginning of the Holy Eucharist.

 

Let us pray. Almighty God, who in a rude and barbarous age didst raise up thy deacon Alcuin to rekindle the light of learning: Illumine our minds, we pray thee, that amid the uncertainties and confusions of our own time we may show forth thine eternal truth; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

 

May–JuneThe First Book of Common Prayer

This feast is appropriately observed on a weekday following the Day of Pentecost.

The first Book of Common Prayer came into use on the Day of Pentecost, June 9, 1549, in the second year of the reign of King Edward the Sixth. From it have descended all subsequent editions and revisions of the Book in the Churches of the Anglican Communion.

Though prepared by a commission of learned bishops and priests, the format, substance, and style of the Prayer Book were primarily the work of Thomas Cranmer, Archbishop of Canterbury, 1533–1556. The principal sources employed in its compilation were the medieval Latin service books of the Use of Sarum (Salisbury), with enrichments from the Greek liturgies, certain ancient Gallican rites, the vernacular German forms prepared by Luther, and a revised Latin liturgy of

the reforming Archbishop Hermann of Cologne. The Psalter and other biblical passages were drawn from the English “Great Bible” authorized by King Henry the Eighth in 1539, and the Litany was taken from the English form issued as early as 1544.

The originality of the Prayer Book, apart from the felicitous translations and paraphrases of the old Latin forms, lay in its simplification of the complicated liturgical usages of the medieval Church, so that it was suitable for use by the laity as well as by the clergy. The Book thus became both a manual of common worship for Anglicans and a primary resource for their personal spirituality.

 

Let us pray. Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

 

May 24 Jackson Kemper 

First Missionary Bishop in the United States, 1870

When the General Convention of 1835 made all the members of the Episcopal Church members also of the Domestic and Foreign Missionary Society, it provided at the same time for missionary bishops to serve in the wilderness and in foreign countries. Jackson Kemper was the first such bishop. Although he was assigned to Missouri and Indiana, he laid foundations also in Iowa, Wisconsin, Minnesota, Nebraska, and Kansas, and made extensive missionary tours in the South and Southwest.

Kemper was born in Pleasant Valley, New York, on December 24, 1789. He graduated from Columbia College in 1809, and was ordained deacon in 1811, and priest in 1814.

He served Bishop White as Assistant at Christ Church, Philadelphia. At his urging, Bishop White made his first and only visitation in western Pennsylvania. In 1835, Kemper was ordained bishop, and immediately set out on his travels.

Because Episcopal clergymen, mostly from well-to-do Eastern homes, found it hard to adjust to the harsh life of the frontier—scorching heat, drenching rains, and winter blizzards—Kemper established Kemper College in St. Louis, Missouri, the first of many similar attempts to train clergymen, and in more recent times lay persons as well, for specialized tasks in the Church. The College failed in 1845 from the usual malady of such projects in the church—inadequate funding. Nashotah House, in Wisconsin, which he founded in 1842, with the help of James Lloyd Breck and his companions, was more successful. So was Racine College, founded in 1852. Both these institutions reflected Kemper’s devotion to beauty in ritual and worship.

Kemper pleaded for more attention to the Indians, and encouraged the translation of services into native languages. He described a service among Oneida Indians which was marked by “courtesy, reverence, worship—and obedience to that Great Spirit in whose hands are the issues of life.”

From 1859 until his death, Kemper was diocesan Bishop of Wisconsin. He is more justly honored by his unofficial title, “The Bishop of the Whole Northwest.”

 

Let us pray. Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all people the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

 

May 25 Bede the Venerable, Priest, and Monk of Jarrow, 735

At the age of seven, Bede’s parents brought him to the nearby monastery at Jarrow (near Durham in northeast England) for his education. There, as he later wrote, “spending all the remaining time of my life. . . I wholly applied myself to the study of Scripture, and amidst the observance of regular discipline, and the daily care of singing in the church, I always took delight in learning, teaching, and writing.”

Bede was ordained deacon at nineteen, and presbyter at thirty. He died on the eve of the Ascension while dictating a vernacular translation of the Gospel according to John. About 1020 his body was removed to Durham, and placed in the Galilee, the Lady Chapel at the west end of the Cathedral nave.

Bede was the greatest scholar of his time in the Western Church. He wrote commentaries on the Scriptures based on patristic interpretations. His treatise on chronology was standard for a long time. He also wrote on orthography, poetic meter, and especially on history. His most famous work, The Ecclesiastical History of England, written in Latin, remains the primary source for the period 597 to 731, when Anglo-Saxon culture developed and Christianity triumphed. In this work, Bede was clearly ahead of his time. He consulted many documents, carefully evaluated their reliability, and cited his sources. His interpretations were balanced and judicious. He also wrote the History of the Abbots (of Wearmouth and Jarrow), and a notable biography of Cuthbert, both in prose and verse.

His character shines through his work—an exemplary monk, an ardent Christian, devoted scholar, and a man of pure and winsome manners. He received the unusual title of Venerable more than a century after his death. According to one legend, the monk writing the inscription for his tomb was at a loss for a word to fill out the couplet:

Hac sunt in fossa Bedae—blank—ossa

(This grave contains the—blank—Bede’s remains)

That night an angel filled in the blank: Venerabilis.

 

Let us pray.  Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship; Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

 

Let us pray! 

In your love, we ask your prayers for the following: For our Church and Clergy: ‡Justin, Archbishop of Canterbury; ‡Katharine, Presiding Bishop; +Barry, our Bishop; Fr. Leo+, our Parish Priest; Bryan, our Deacon; the clergy & people of the Diocese of Northern California; and Christians in the Holy Land and Middle East.   

For all in need, especially: Fr. Leo+, Father Bill Adams+, Fr. Ron, Br. Leo Anthony SSF, Annamarie Maley, Ruth Eason, Doug Norton, Willie Hewitt, James Clemons, Ron & Eileen, Deena Childers, Blake Leighton, Norah & Jerry, Bob & Elenda Duryea, Michael Clore, Barbara Brannon, Mickey and William Fahnestock, Catherine, Pete Johnson, Bryan Duffty, Jane Duffty, Bob & Betty Memory, Jim Wilson, Frank Duarte, and Claudia Hecht.  For repose of the souls of Joseph Pognot and Gertrud Sarro. (To add someone to the prayer list, please call Leila at 263-4565, or e-mail Ldh1218@sbcglobal.net)

 

 ANNOUNCEMENTS

Prayer Shawl Ministry meets the first Saturday of the month at 10 A.M. in Carey Hall.  Come knit and socialize. Blessings are knitted into every shawl. Shawls are gifted to people undergoing medical procedures, as comfort after a loss, for prayer or meditation, or for commitment or marriage ceremonies. Both givers and receivers feel the unconditional embrace of a sheltering, loving God. For more info, contact Norah Collins at 998-3944.

Please bring offerings of nonperishable foods for the Food Closet. As we continue our outreach to the needy in our community, your donations are always appreciated and needed to sustain this vital service.  Thank you.

Do you have blankets, quilts, jackets and other warm clothing you no longer need?  Please consider donating them to the Thrift Store.  We give them free or at nominal cost to folks in need of some warmth at this time of year.

 

If you would like to dedicate altar flowers for Sundays after Easter, sign up on the bulletin board in Carey Hall.  The suggested donation is $20.00.

 

Please sign-up on the bulletin board in Carey Hall to host coffee hour.

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

Focus on the mission; stay together; 

keep moving forward,in the Name of Christ.”  

(Bishop Barry Beisner)

The St. John's Herald

The voice of the Episcopal Church in Lake County

St. John's Church

(Episcopal)

1190 North Forbes Street, Lakeport, California 95453

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

May 11, 2013

Dear Folks,

Tomorrow all over the United States, and in some eighty other countries around the globe, we set aside a special day to honor our mothers and motherhood, maternal bonds, and the influence of mothers in society. We will remember in our prayers and give thanks to God for our mothers, grandmothers, and other maternal figures, both living and departed at Holy Eucharist on Mothers Day.

The modern holiday of Mother's Day was first celebrated in 1908, when Anna Jarvis held a memorial for her mother in Grafton, West Virginia. She then began a campaign to make "Mother's Day" a recognized holiday in the United States. Although she was successful in 1914, she was already disappointed with its commercialization by the 1920s.Various observances honoring mothers existed in America during the 1870s and the 1880s, but these never had resonance beyond the local level, such as Julia Ward Howe’s attempts in the 1870s to establish a "Mother's Day for Peace".

May each of you be filled with the outpouring of God’s LOVE in your life that for most of us was first experienced through our mother’s love and nurturing care.  

 

God love you,

Fr. Leo+ 

 

 

SEE YOU IN CHURCH NEXT WEEK ON PENTECOST SUNDAY (Don’t forget to wear RED!)

 

From our Senior Warden...

Greetings,

When the Ministry Development Team met last Sunday they decided on two small changes to enhance the Services.

We will have the set of brass bells set out on a cushion on the Gospel side of the altar.  As was done in the past, they will be rung by the Eucharistc Minister twice during Holy Eucharist, at the Sanctus and at the concluding Doxology of the Eucharistic Prayer.

We will ring the bell in the bell tower outside just before the 10 am Service.

In the middle of June, we will begin scheduling the Service of Evening Prayer at 5:30 pm on Saturday evenings led by our Deacon Bryan. This will provide an opportunity for those who are not able to attend church on Sunday mornings. 

 

Thanks so much.

Barbara Knight 

 

 

 

 

MAY BIRTHDAYS AND ANNIVERSARIES

Happy Birthday in May: 5-Susanne LaFaver & Clementine Hall; 7-Willis Knight; 13-Willie Hewitt; 21-Alethea Eason & Father Leo, and 25-Doris Womack.  

Happy Anniversary! On May 2nd to Ron & Eileen Martin celebrated their Wedding Anniversary.

 

Easter Season at St. John’s

Seventh Sunday of Easter - Ascension Sunday -Mother’s Day - 10 am May 12th Fr. Leo will celebrate Holy Eucharist and preach.  Hospitality Hour will follow in Carey Hall.

Pentecost Sunday 10 The am May 19th Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall. Wear RED!

Trinity Sunday - 10 am May 26th Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall.

 

 

Greetings Bible Challengers!

The Bible Challenge readings for the week of May 13th through May 18th are:

Monday-----------1 Kings    22          Psalm 105         Acts  20

Tuesday--------11  Kings   1-3         Psalm 106         Acts 21

Wednesday---11  Kings   4-6         Psalm 107         Acts  22

Thursday----- -11 Kings    7-9         Psalm 108         Acts  23

Friday------------11 Kings   10-12     Psalm  109         Acts 24

Saturday--------11 Kings   13-15     Psalm  110         Acts  25

 

From the Huff Post Religion... 

Christians Aren't Right Just Because the World Hates Them

Emily Timbol Posted: 05/07/2013 5:39 pm

It's not been a good week for evangelical Christians.

Last Friday, Gawker, no stranger to harsh criticism, posted an article declaring that "Christian Evangelical" is now an empty phrase. A few days later, a Barna Group study made the rounds on the internet declaring that the majority of modern Christians are more like Pharisees than Jesus. Ouch.

Responses to the Barna Group study varied. Some Christians posted it with a simple accompanying, "Amen." Others were defensive, and questioned the findings. But one response to this damning view of Christianity kept popping up in my News Feed.

"Good. If the Christian-bashing world hates us, it means we're doing something right."

No it doesn't.

Because while Christ did warn the world would hate us, He said it would do that because it hated Him first, and we were His followers. In John 15, Jesus said, "I have chosen you out of the world. That is why the world hates you."

What is the "world" that Jesus was talking about? Who hated Jesus?

It wasn't the sinners, tax collectors and sick, poor people that He healed. He loved them and they loved Him.

It wasn't the lower class, lower educated. He made those men His disciples.

The people who hated Him were the Pharisees. The religious. The rich who didn't want to share their wealth.

In Matthew, when Jesus warned the disciples of how much they'd be hated, and what danger they'd be in, He mentioned the threat of local councils and synagogues.

And in the end, the people who hated him enough to carry out his execution were the Roman government. Those who saw Christ as a threat. Who thought Christianity was something subversive that challenged the nationalistic pride in Rome, above all else.

That was "the world" who hated Christ then.

Now, if you ask a random evangelical what they think "the world" is, they'll say it's non-Christians. Sinners. People who don't go to church, or worship the same God as them. If you ask this person what it means to be "worldly," they'll probably tell you it means to be non-religious; drinking, smoking, sleeping around and not living a morally righteous life.

This view of what the "world" means doesn't really match up with what it meant in Jesus day.

Today, the government (at least in America) is no longer a threat to the small, radical religion of Christianity. That's because following Christ is no longer so radical. American government doesn't view Christianity as a threat; it starts every sanctioned meeting with a prayer. It's institutionalized the belief in Christ, and made it a part of what it means to be American. It's stamped God on it's money, and included Him in the pledge.

The other threat in Jesus' day came from religious leaders. The majority religion then, Judaism, included many who felt threatened by Christ; threatened enough to want him to die. But now, Christianity is the majority religion in America. There are more Christian churches, spiritual leaders and people in America than any other religion.

It's not the government or the religious leaders who are "hating" Christians today. It's non-Christians. Those who have been labeled, "worldly." Who have been treated as "other." Something to be separated from. Feared. Kept from having rights, or a say in how the majority lives.

These were the very people who Christ spent His life catering to, loving, respecting and eventually encouraging to follow Him. These were the people who loved Christ.

They loved Him because of His actions. His life. And then, His teachings. Many times, it was not the words He spoke to people that changed them, but the fact He even deemed them worth speaking to.

When you dive into that Barna Group study, or really any study that's come out in the past 50 years about the world's view of Christianity, you'll see that Christians aren't being hated because of the radical, faithful way they're following Christ. They're being hated because they've spent 2,000 years telling the world what Christ died for, but then doing the opposite. Often in His name.

It's time that Christians stop accepting this label of "hated" as a badge of pride, and start viewing it as a warning. It shouldn't be a chink in our armor against darkness. It should be a call to cause us to examine the weakness we have before we go into battle. Because it's true that if we're following Christ, we'll be hated. But it's important to pay attention to just who will be hating us -- and why.

It's only then that we can get back on track to doing what Christ sent us to do. Loving God, loving our neighbors, and following His example in how to do just that. 

 

 

Let us pray! In your love, we ask your prayers for the following: For our Church and Clergy: ‡Justin, Archbishop of Canterbury; ‡Katharine, Presiding Bishop; +Barry, our Bishop; Fr. Leo+, our Parish Priest; Bryan, our Deacon; the clergy & people of the Diocese of Northern California; and Christians in the Holy Land and Middle East.  

For all in need, especially: Fr. Leo+, Father Bill Adams+, Fr. Ron, Br. Leo Anthony SSF, Annamarie Maley, Ruth Eason, Doug Norton, Willie Hewitt, James Clemons, Ron & Eileen, Deena Childers, Blake Leighton, Norah & Jerry, Bob & Elenda Duryea, Michael Clore, Barbara Brannon, Mickey and William Fahnestock, Catherine, Pete Johnson, Bryan Duffty, Jane Duffty, Bob & Betty Memory, June Salter, Barbara Brannon, Jim Wilson, Frank Duarte, Claudia Hecht, and Ilja Sarro and his family.  For repose of the souls of Joseph Pognot and Gertrud Sarro. (To add someone to the prayer list, please call Leila at 263-4565, or e-mail Ldh1218@sbcglobal.net)

 

 ANNOUNCEMENTS

Prayer Shawl Ministry meets the first Saturday of the month at 10 A.M. in Carey Hall.  Come knit and socialize. Blessings are knitted into every shawl. Shawls are gifted to people undergoing medical procedures, as comfort after a loss, for prayer or meditation, or for commitment or marriage ceremonies. Both givers and receivers feel the unconditional embrace of a sheltering, loving God. For more info, contact Norah Collins at 998-3944.

Please bring offerings of nonperishable foods for the Food Closet. As we continue our outreach to the needy in our community, your donations are always appreciated and needed to sustain this vital service.  Thank you.

Do you have blankets, quilts, jackets and other warm clothing you no longer need?  Please consider donating them to the Thrift Store.  We give them free or at nominal cost to folks in need of some warmth at this time of year.

 

If you would like to dedicate altar flowers for Sundays after Easter, sign up on the bulletin board in Carey Hall.  The suggested donation is $20.00.

 

Please sign-up on the bulletin board in Carey Hall to host coffee hour.

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

Focus on the mission; stay together;

keep moving forward,in the Name of Christ.” 

(Bishop Barry Beisner)

The St. John's Herald

The voice of the Episcopal Church in Lake County

St. John's Church

(Episcopal)

1190 North Forbes Street, Lakeport, California 95453

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

 

May 4, 2013

Dear Folks,

 

The past week was a real blessing for me. I was able to go to San Francisco to see the special exhibit of Johannes Vermeer's enigmatic Girl with a Pearl Earring, along with a collection of the  Masters from the Golden Age of Dutch painting. In doing that I did not escape the unusual early heat wave, as it was 95 degrees all the down through the Naps Valley and the same on my way home on Thursday. Even usually cool and foggy SF was having a heat wave in the 80’s. The exhibit was wonderful and I was glad I was able to experience it, thanks to the kind generosity of our parishioners for the Ordination Anniversary gift and also thanks to Eric and Charla Thorbecke of Fort Bragg, CA, for their generosity.   

Tomorrow, May 5th we will observe Rogation Sunday at our Holy Eucharist with a Blessing of our Parish Gardens. I hope you all will be able to join us for this wonderful thanksgiving for God’s bounty to us in the created order.

God love you,

Fr. Leo+   

 

Our beloved parish organist, Mel Taylor, will not be with us tomorrow, as he and Ray are enjoying a holiday in Mexico. We pray that they will enjoy a wonderful rest and will safely return to us relaxed and refreshed.  We sure will miss them and look forward to having Mel back on the organ bench next Sunday for Mother’s Day!

   

Easter Season at St. John’s

 

Sixth Sunday of Easter - Rogation Sunday - 10 am May 5th Fr. Leo will celebrate Holy Eucharist and Ron Martin will preach. The Service will end with a Procession outside for the Blessing to our Parish Gardens. Hospitality Hour will follow in Carey Hall. The Ministry Development Team will meet in the Collier Room afterwards.

Seventh Sunday of Easter - Ascension Sunday - 10 am May 12th Fr. Leo will celebrate Holy Eucharist and preach.  Hospitality Hour will follow in Carey Hall.

Pentecost Sunday 10 The am May 19th Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall. Wear RED!

Trinity Sunday - 10 am May 26th Fr. Leo will celebrate Holy Eucharist and preach. Hospitality Hour will follow in Carey Hall.

  

 

Please keep Jane Duffty, fellow parishioner and Deacon Bryan’s daughter, in your prayers. Jane is home now and awaiting final results from the biopsy that was done to determine the cause of her illness. Also, please hold Makayla, Jane’s daughter, as well as her father, in your prayers.

 

Greetings Bible Challengers!

The Conversion of St. Paul, the beginnings of the Church in Ethiopia, Antioch, Samaria, and beyond;  in the New Testament, the good news is spreading. It is a story for all to read. Just as the psalms continue in their lyrical beauty. However, in the Old Testament, the readings have followed the later years of King David's reign leading up to the beginning of the time of King Solomon.  Once again, we have R-rated material in the Hebrew Scriptures. Adultery, murder, betrayal, rape, revenge, war - it's all here. Not a child's tale.

 

King David had a colorful and turbulent relationship with the Lord God and his kingdom during his forty year reign. His son Solomon would also rule for forty years. The number 40 pops ups all over the bible  as one of trial or probation, testing or rule. It is mentioned 15 times as a period of time.  Moses on the mount 40 days, the Israelites wandering 40 years. Judges Othniel, Barak, and Gideon each served for 40 years. Jesus tempted by the devil 40 days, he was seen on earth 40 days by his disciples after the resurrection, and  many other incidents of the time period being 40 days or years. The number 40 is mentioned 146 times in the bible. While some people have stated that the number 40 was used in ancient texts to mean any long period of unknown time, the 40 years and days given in the biblical texts are believed to be given as exact times. For example,  David's reign is broken down into two time periods, seven years in Hebron and thirty-three years in Jerusalem.  Where 40 was used as a period of trial, usually a triumph ensues - after wandering about the wilderness, the Promised Land appears. While all this is really interesting and open to speculation, it should be noted that nowhere in the bible is the number 40 assigned any special meaning.  Just another fact for debate. I hope all are enjoying this wonderful weather and taking your bibles in whatever form outside with you!

Next week's readings:

5/6 - 1 Kings 4-6; Psalm 99;  Acts 14

5/7 - 1 Kings 7-9 ; Psalm 100;  Acts 15

5/8 - 1 Kings 10-12 ; Psalm 101;  Acts 16

5/9 - 1 Kings 13-15 ; Psalm 102;  Acts 17

5/10 - 1 Kings 16-18; Psalm 103;  Acts 18

5/11 - 1 Kings 19-21; Psalm 104;  Acts 19

5/12 - Enjoy hearing the Scriptures read in church

Deborah Smith

 

Rogation Sunday Tomorrow...

(Excerpted by Fr. Leo from the Full Homley Divinity web site in the UK)

Tomorrow, the Sixth Sunday of Easter we will observe Rogation Sunday with the blessing of our gardens at the conclusion of Holy Eucharist. At the Offertory of the Mass we will place on the altar, in addition to the usual offerings of money, bread, wine, and water, a bowl of earth, a basket of seeds, and garden crosses. At the conclusion of the Eucharist we will process out to the lovely gardens in front of the church and bless them as well as symbolically blessing all the fields, orchids, vineyards, and gardens within the bounds of our parish, which is all of Lake County! If you have any packets of seeds that you intend to plant this season, bring them to church tomorrow so they can be included in the blessing as we give thanks to God for all the bounty of nature and renew our commitment to be good stewards of creation.   

Much of modern society has lost its direct connection with the soil, but this psychological distance does not lessen the actual dependence of all people on the gifts of nature. Furthermore, responsible stewardship of all of these gifts is increasingly being recognized as the concern of all people. 

 

Ascension Day

 

Then he led them out as far as Bethany....  While he blessed them, he parted from them, and was carried up into heaven.  (Luke 24:50-51)

While Luke places the Ascension in Bethany, the tradition "on the ground" stops short of Bethany, on top of the Mount of Olives.  A stone inside the domed chapel there has traces of the footprints of Jesus before he ascended.  Although most modern Christians have long since foresworn the literal concept of a "three-storied universe," the notion of Ascension nevertheless directs us upwards, symbolically.  After all, no matter where one locates heaven, the biblical account still records that the last time the disciples saw the Risen Lord, he was going up.  So, for us, as well as for ancient Christians, this is the consummate "mountaintop experience" and, consequently, traditions associated with keeping this feast take us both out and up.

Regrettably, Ascension Day is becoming a forgotten, or at least a displaced feast. Some provinces of the Roman Catholic Church now transfer the observance to the following Sunday and we have observed that many Episcopal churches ignore it altogether. This seems to reflect and even support the growing tendency among many Christians to focus their liturgical involvement with the church on Sunday. To some extent, this is a consequence of the demanding schedules of modern life, but we are sure that there are other reasons, as well...

 

Liturgy

Renewing the active observance of this feast calls for a consideration of some of the liturgical customs that once distinguished it. Traditionally, the Paschal Candle was extinguished following the reading of the  Gospel on Ascension Day. The gentle ascent and disappearance of the smoke from the smoldering wick was a poignant symbol of the departure of the Risen Lord from the earth.  Now, it is customary in many places to keep the Candle burning until Pentecost and to omit entirely any special ceremony of extinguishing it. There are credible reasons for this change. On the other hand, it is noteworthy that so little attention is given to the extinguishing of this Candle which was lit with major ceremony at the beginning of the Paschal Vigil and holds a place of such prominence in the church building throughout the season...

...The rubric regarding the Paschal Candle in the American Prayer Book (p. 287) says "It is customary that the Paschal Candle burn at all services from Easter Day through the Day of Pentecost." 

...There are other liturgical customs for this day which have also fallen by the way. One such custom was the lifting up of a statue or picture of Christ. In some places, this was quite elaborate, with ropes or chains rigged to elevate the image. In some places, it disappeared behind a veil or into a representation of clouds, while in others it went through a hole in the ceiling. After the image vanished, the congregation would be showered with rose petals and other flowers, symbolizing the gifts which the ascended Christ gives to his Church:  When he ascended on high he made captivity itself a captive; he gave gifts to his people....that some would be apostles, some prophets, some evangelists, some pastors and teachers.... (Ephesians 4:7,11)

In Germany, it was the custom for the priest to lift high a crucifix after the reading of the Ascension Gospel.  This custom has much to recommend it. It makes visible the symbolic link between the Cross and the Ascension which is implicit in Jesus' words when he says, And I, when I am lifted up from the earth, will draw all people to myself. (John 12:32)   On the Cross, Jesus is glorified. When he ascends, he ascends to reign in glory...

 

Processions

Ascension Day has always been a day for processions, following the example of Jesus who led the disciples out of Jerusalem and up the Mount of Olives. In the Middle Ages, these processions went out into the streets of the town, and everyone took part. In England a banner depicting a lion trampling the devil under his foot was often carried at the head of the procession, symbolizing the triumph of the ascended Christ over the evil one. In the course of the medieval processions in larger towns and cathedral cities, there were stops along the way to view pageants. These medieval pageants, enacted during processions on several of the greater feasts, were designed to teach the unlettered faithful about the feast and were the basis for the more elaborate cycles of mystery plays that became a centerpiece of the feast of Corpus Christi.

As with the Rogation processions, the liturgical processions of Ascension Day had their non-liturgical aspects.  In time, the liturgical procession evolved into a holiday hike, with hills and mountaintops as their destination. This is the logical focus for a family observance of the feast. After attending the Ascension Day Eucharist, or on the weekend following, take a picnic lunch or supper and hike to the top of the highest hill or mountain around. If hiking is not possible for some reason, drive, but go up to the heights. At the beginning of the trip, read Luke 24:50-52 and say this prayer:

Grant, we pray, Almighty God, that as we believe your only-begotten Son our Lord Jesus Christ to have ascended into heaven, so we may also in heart and mind there ascend, and with him continually dwell; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

 

On the way, sing or say Psalm 47, which proclaims: God is gone up with a merry noise...  When you reach the top of the hill, read the story of the Ascension in Acts 1:6-11 and say this prayer:

Almighty God, whose blessed Son our Savior Jesus Christ ascended far above all heavens that he might fill all things: Mercifully give us faith to perceive that, according to his promise, he abides with his Church on earth, even to the end of the ages; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen.

Take time to notice the clouds, if there are any that day (and hope that they are not pouring rain!) There is an old tradition that the clouds on Ascension Day take the form of lambs, in honor of the Lamb of God. See what shapes you can find among the clouds. You could also make your own clouds with incense or if you light a fire to cook on. 

 

Food

Every feast has its food traditions and Ascension Day is no exception. Some of them could be incorporated into your picnic lunch or supper. In keeping with the day's theme of upward flight, it is traditional to eat fowl: pigeon, partridge, pheasant, and even crow have been known to make it into the menu. Unless you are a hunter, Cornish game hen or duck from the market will be more readily available, and definitely more palatable than crow. German chefs make pastries in the shape of birds, a good alternative for vegetarians. As Christ is the first fruits of the dead, the blessing and eating of first fruits of the earth is a custom in warmer climates. Northerners will have to improvise, but will have no trouble finding many possibilities in well stocked modern produce markets. Italians take beans and grapes to church to be blessed, these being foods that their tradition says are eaten by the people released from Limbo when Christ ascended.  The grape leaf is one of the first to sprout in the spring, so Armenians make Dolmas, stuffed grape leaves, to eat on Ascension Day. For dessert, even though they are not traditional, how about cloud-like puffs of white meringues, or a pie topped with meringue?

 

Novenas

The nine days from Ascension Day to the Eve of Pentecost are the original novena--nine days of prayer. Before he ascended, Jesus ordered the disciples not to leave Jerusalem, but to wait there to be baptized by the Holy Spirit. After his Ascension, they returned to the upper room in Jerusalem where they devoted themselves to prayer. These last days of the Great Fifty Days of Easter can be a time for us to prepare for the celebration of Pentecost. As we anticipate the coming of the Holy Spirit, this can be a time to pray for renewal in the Spirit and a time to reflect on the gifts which the Spirit bestows on the Church. The prayer for the newly baptized, p. 308, in the 1979 Book of Common Prayer is the traditional prayer for the seven gifts of the Spirit, based on the prophecy of Isaiah 11:2-3. This prayer could be the basis for daily reflection on the gifts of the Spirit in the days between the Ascension and Pentecost and the following adaptation of it could be used daily as a simplified novena.

Heavenly Father, we thank you that by water and the Holy Spirit you have bestowed upon us the forgiveness of sin, and have raised us to the new life of grace in your Son Jesus Christ. Sustain us, O Lord, in the gifts of your Spirit: an inquiring and discerning heart, the courage to will and to persevere, a spirit to know and to love you, and the gift of joy and wonder in all your works. Amen. 

Full Homely Divinity 

 

 

 

From Lesser Feasts and Fasts...

May 8 Dame Julian of Norwich c. 1417

Of Dame Julian’s early life we know little, only the probable date of her birth (1342). Her own writings in the Revelations of Divine Love are concerned only with her visions, or “showings,” that she experienced when she was thirty years old.

She had been gravely ill and was given the last rites; suddenly, on the seventh day, all pain left her, and she had fifteen visions of the Passion. These brought her great peace and joy. “From that time I desired oftentimes to learn what was our Lord’s meaning,” she wrote, “and fifteen years after I was answered in ghostly understanding: ‘Wouldst thou learn the Lord’s meaning in this thing? Learn it well. Love was his meaning. Who showed it thee? Love. What showed he thee? Love. Wherefore showed it he? For Love. Hold thee therein and thou shalt learn and know more in the same.’ Thus it was I learned that Love was our Lord’s meaning.”

Julian had long desired three gifts from God: “the mind of his passion, bodily sickness in youth, and three wounds—of contrition, of compassion, of will-full longing toward God.” Her illness brought her the first two wounds, which then passed from her mind. The third, “will-full longing” (divinely inspired longing), never left her.

She became a recluse, an anchoress, at Norwich soon after her recovery from illness, living in a small dwelling attached to the Church of St. Julian. Even in her lifetime, she was famed as a mystic and spiritual counselor and was frequently visited by clergymen and lay persons, including the famous mystic Margery Kempe. Kempe says of Julian: “This anchoress was expert in knowledge of our Lord and could give good counsel. I spent much time with her talking of the love of our Lord Jesus Christ.”

The Lady Julian’s book is a tender and beautiful exposition of God’s eternal and all-embracing love, showing how his charity toward the human race is exhibited in the Passion. Again and again she referred to Christ as “our courteous Lord.” Many have found strength in the words the Lord had given her: “I can make all things well; I will make all things well; I shall make all things well; and thou canst see for thyself that all manner of things shall be well.”

Let us pray. Lord God, who in thy compassion didst grant to the Lady Julian many revelations of thy nurturing and sustaining love: Move our hearts, like hers, to seek thee above all things, for in giving us thyself thou givest us all; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

 

May 9 Gregory of Nazianzus Bishop of Constantinople, 389

Gregory of Nazianzus, one of the Cappadocian Fathers, loved God, the art of letters, and the human race—in that order. He was born about 330 in Nazianzus in Cappadocia (now Turkey), the son of a local bishop. He studied rhetoric in Athens with his friend Basil of Caesarea, and Julian, later to be the apostate emperor.

Gregory, together with Basil, compiled an anthology of Origen’s works, The Philokalia. Two years later, he returned to his home, a town then rent by heresies and schism. His defense of his father’s orthodoxy in the face of a violent mob brought peace to the town and prominence to Gregory.

In 361, against his will, Gregory was ordained presbyter, and settled down to live an austere, priestly life. He was not to have peace for long. Basil, in his fight against the Arian Emperor Valens, compelled Gregory to become Bishop of Sasima. According to Gregory, it was “a detestable little place without water or grass or any mark of civilization.” He felt, he said, like “a bone flung to the dogs.” His friendship with Basil suffered a severe break.

Deaths in his family, and that of his estranged friend Basil, brought Gregory himself to the point of death. He withdrew for healing.

In 379, Gregory moved to Constantinople, a new man and no longer in despair. He appeared as one afire with the love of God. His fame as a theologian rests on five sermons he delivered during this period on the doctrine of the Trinity. They are marked by clarity, strength, and a charming gaiety.

The next year, the new Emperor Theodosius entered Constantinople, and expelled its Arian bishop and clergy. Then, on a rainy day, the crowds in the Great Church of Hagia Sophia acclaimed Gregory bishop, after a ray of sunlight suddenly shone on him.

Power and position meant nothing to Gregory. After the Ecumenical Council of 381, he retired to Nazianzus where he died in 389. Among the Fathers of the Church, he alone is known as “The Divine,” “The Theologian.”

Let us pray.  Almighty God, you have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; for you live and reign for ever and ever. Amen.

 

Let us pray! In your love, we ask your prayers for the following: For our Church and Clergy: ‡Justin, Archbishop of Canterbury; ‡Katharine, Presiding Bishop; +Barry, our Bishop; Fr. Leo+, our Parish Priest; Bryan, our Deacon; the clergy & people of the Diocese of Northern California; and Christians in the Holy Land and Middle East.   

For all in need, especially: Fr. Leo+, Father Bill Adams+, Fr. Ron, Br. Leo Anthony SSF, Annamarie Maley, Ruth Eason, Doug Norton, Willie Hewitt, James Clemons, Ron & Eileen, Deena Childers, Blake Leighton, Norah & Jerry, Bob & Elenda Duryea, Michael Clore, Barbara Brannon, Mickey and William Fahnestock, Catherine, Pete Johnson, Bryan Duffty, Jane Duffty, Bob & Betty Memory, June Salter, Barbara Brannon, Jim Wilson, Frank Duarte, Claudia Hecht, and Ilja Sarro and his family.  For repose of the souls of Joseph Pognot and Gertrud Sarro. (To add someone to the prayer list, please call Leila at 263-4565, or e-mail Ldh1218@sbcglobal.net)

 

 ANNOUNCEMENTS

Prayer Shawl Ministry meets the first Saturday of the month at 10 A.M. in Carey Hall.  Come knit and socialize. Blessings are knitted into every shawl. Shawls are gifted to people undergoing medical procedures, as comfort after a loss, for prayer or meditation, or for commitment or marriage ceremonies. Both givers and receivers feel the unconditional embrace of a sheltering, loving God. For more info, contact Norah Collins at 998-3944.

Please bring offerings of nonperishable foods for the Food Closet. As we continue our outreach to the needy in our community, your donations are always appreciated and needed to sustain this vital service.  Thank you.

Do you have blankets, quilts, jackets and other warm clothing you no longer need?  Please consider donating them to the Thrift Store.  We give them free or at nominal cost to folks in need of some warmth at this time of year.

 

If you would like to dedicate altar flowers for Sundays after Easter, sign up on the bulletin board in Carey Hall.  The suggested donation is $20.00.

 

Please sign-up on the bulletin board in Carey Hall to host coffee hour.

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

Focus on the mission; stay together; 

keep moving forward,in the Name of Christ.”  

(Bishop Barry Beisner)

The St. John's Herald

The voice of the Episcopal Church in Lake County

St. John's Church

(Episcopal)

1190 North Forbes Street, Lakeport, California 95453

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

 

April 12, 2013

 

Dear Folks,

This past week has been one of struggle and rest as my discomfort has been somewhat challenging and my stamina has been low. I had planned to have a much anticipated trip to the Mendocino Coast last Thursday through the following Tuesday but was not up to it. On the other end, my beloved hosts, Frank and Beverly Engelhardt, had a medical emergency on Thursday which put Frank in the hospital at Santa Rosa for several days. Thanks be to God and many prayers, Frank is home and on the mend.

God willing, with help I plan to be at St. John’s this Sunday to celebrate Holy Eucharist and to preach. In the mean time I give thanks to God for each day and the beauty that unfolds with each new morning at this splendid time of the year. Please continue to hold me in your love and prayers as we journey on together in the life of the Risen Christ!

God love you,

Fr. Leo+

 

Organ Music for the Third Sunday of Easter

by Mel Taylor

Prelude - Beautiful Savior by Y Arbatsky (Mid 1900's Chicago) The tune is in the tenor voice

Offertory - This is The Day by F Hark (Mid 1900's Germany)

The tune is in a fugue done by both hands in treble and bass.

Postlude - Ye Servants of God by W Mudde (Mid 1900's Holland) The pedal part in this is as difficult as many things that Bach composed.

 

Easter Season at St. John’s

Third Sunday of Easter 10 am April 14th . Fr. Leo will celebrate Holy Eucharist and preach. Following the Service we will have our Second Sunday Potluck to honor those who have birthdays and anniversaries in the month of April.

Fourth Sunday of Easter 10 am April 21st. (Good Shepherd Sunday) Fr. Leo will celebrate Holy Eucharist and preach. Following the Service and Hospitality Hour we will have our monthly Vestry Meeting in the Collier Room.

Fifth Sunday of Easter 10 am April 28th. Fr. Leo will celebrate Holy Eucharist and preach. Following the Service will be our Hospitality Hour.

 

April Birthdays and Anniversaries

Following Sunday’s Service, we will celebrate these birthdays: Robert Thoreson (4/9), Carmen Patterson (4/14), Anne Barquist (4/15), Deborah Smith (4/23), and Mike Salter (4/26). Also, Happy Anniversary to June & Mike Salter on 4/8 and to Kelley & Rick Burns on 4/25. On 4/20, we celebrate the 39th Anniversary of Fr. Leo's ordination as Mariavite Old Catholic priest.

 

We ask your prayers for the Rev. Canon Grant Carey who fell after a lecture on March 1, 2013. He has recently been transferred to a facility of his choosing, and continues to slowly recover. Prayers for his continued healing are appreciated.

 

Norah Collins Thanks You for Your Continued Prayers

I spoke with Norah Collins last evening and she was happy to let me know that she would appreciate your continued prayer for her and her husband, Jerry. Fr. Leo+

 

Greetings Bible Challengers!

Deborah has been on jury duty this past week so we will not have her insightful introduction to the Scripture Readings for this week.

Monday, April 15, 2013 – Deuteronomy 19-21, Psalm 59,

Luke 17

Tuesday, April 16, 2013 – Deuteronomy 22-24, Psalm 60,

Luke 18

Wednesday, April 17, 2013 – Deuteronomy 25-27, Psalm 61, Luke 19

Thursday, April 18, 2013 – Deuteronomy 28-30, Psalm 62, Luke 20

Friday, April 19, 2013 – Deuteronomy 31-33, Psalm 63,

Luke 21

Saturday, April 20, 2013 – Deuteronomy 34, Psalm 64,

Luke 22

Sunday, April 21, 2013– Enjoy hearing the Scriptures read aloud in church

 

Why the Rich Don't Give to Charity

 

The week before last I chanced upon the article below, Why the Rich Don't Give to Charity, and after reading it I thought of this Gospel passage from Mark 10:17-27

As he was setting out on a journey, a man ran up and knelt before him, and asked him, ‘Good Teacher, what must I do to inherit eternal life?’ Jesus said to him, ‘Why do you call me good? No one is good but God alone. You know the commandments: “You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honour your father and mother.” ’ He said to him, ‘Teacher, I have kept all these since my youth.’ Jesus, looking at him, loved him and said, ‘You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ When he heard this, he was shocked and went away grieving, for he had many possessions.

Then Jesus looked around and said to his disciples, ‘How hard it will be for those who have wealth to enter the kingdom of God!’ And the disciples were perplexed at these words. But Jesus said to them again, ‘Children, how hard it is for those who trust in riches to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’ They were greatly astounded and said to one another, ‘Then who can be saved?’ Jesus looked at them and said, ‘For mortals it is impossible, but not for God; for God all things are possible.’

With the above passage fresh in your mind, I invite you to read this article and reflect on the wisdom of Jesus and His astounding insight two thousand years ago into the human condition... (Pardon the crude language at parts.)

Why the Rich Don't Give to Charity

The wealthiest Americans donate 1.3 percent of their income; the poorest, 3.2 percent. What's up with that?

By KEN STERN (Mar 20 2013)

When Mort Zuckerman, the New York City real-estate and media mogul, lavished $200 million on Columbia University in December to endow the Mortimer B. Zuckerman Mind Brain Behavior Institute, he did so with fanfare suitable to the occasion: the press conference was attended by two Nobel laureates, the president of the university, the mayor, and journalists from some of New York’s major media outlets. Many of the 12 other individual charitable gifts that topped $100 million in the U.S. last year were showered with similar attention: $150 million from Carl Icahn to the Mount Sinai School of Medicine, $125 million from Phil Knight to the Oregon Health & Science University, and $300 million from Paul Allen to the Allen Institute for Brain Science in Seattle, among them. If you scanned the press releases, or drove past the many university buildings, symphony halls, institutes, and stadiums named for their benefactors, or for that matter read the histories of grand giving by the Rockefellers, Carnegies, Stanfords, and Dukes, you would be forgiven for thinking that the story of charity in this country is a story of epic generosity on the part of the American rich.

It is not. One of the most surprising, and perhaps confounding, facts of charity in America is that the people who can least afford to give are the ones who donate the greatest percentage of their income. In 2011, the wealthiest Americans—those with earnings in the top 20 percent—contributed on average 1.3 percent of their income to charity. By comparison, Americans at the base of the income pyramid—those in the bottom 20 percent—donated 3.2 percent of their income. The relative generosity of lower-income Americans is accentuated by the fact that, unlike middle-class and wealthy donors, most of them cannot take advantage of the charitable tax deduction, because they do not itemize deductions on their income-tax returns.

But why? Lower-income Americans are presumably no more intrinsically generous (or “prosocial,” as the sociologists say) than anyone else. However, some experts have speculated that the wealthy may be less generous—that the personal drive to accumulate wealth may be inconsistent with the idea of communal support. Last year, Paul Piff, a psychologist at UC Berkeley, published research that correlated wealth with an increase in unethical behavior: “While having money doesn’t necessarily make anybody anything,” Piff later told New York magazine, “the rich are way more likely to prioritize their own self-interests above the interests of other people.” They are, he continued, “more likely to exhibit characteristics that we would stereotypically associate with, say, assholes.” Colorful statements aside, Piff’s research on the giving habits of different social classes—while not directly refuting the asshole theory—suggests that other, more complex factors are at work. In a series of controlled experiments, lower-income people and people who identified themselves as being on a relatively low social rung were consistently more generous with limited goods than upper-class participants were. Notably, though, when both groups were exposed to a sympathy-eliciting video on child poverty, the compassion of the wealthier group began to rise, and the groups’ willingness to help others became almost identical.

Last year, not one of the top 50 individual charitable gifts went to a social-service organization or to a charity that principally serves the poor and the dispossessed.

If Piff’s research suggests that exposure to need drives generous behavior, could it be that the isolation of wealthy Americans from those in need is a cause of their relative stinginess? Patrick Rooney, the associate dean at the Indiana University School of Philanthropy, told me that greater exposure to and identification with the challenges of meeting basic needs may create “higher empathy” among lower-income donors. His view is supported by a recent study by The Chronicle of Philanthropy, in which researchers analyzed giving habits across all American ZIP codes. Consistent with previous studies, they found that less affluent ZIP codes gave relatively more. Around Washington, D.C., for instance, middle- and lower-income neighborhoods, such as Suitland and Capitol Heights in Prince George’s County, Maryland, gave proportionally more than the tony neighborhoods of Bethesda, Maryland, and McLean, Virginia. But the researchers also found something else: differences in behavior among wealthy households, depending on the type of neighborhood they lived in. Wealthy people who lived in homogeneously affluent areas—areas where more than 40 percent of households earned at least $200,000 a year—were less generous than comparably wealthy people who lived in more socioeconomically diverse surroundings. It seems that insulation from people in need may dampen the charitable impulse.

Wealth affects not only how much money is given but to whom it is given. The poor tend to give to religious organizations and social-service charities, while the wealthy prefer to support colleges and universities, arts organizations, and museums. Of the 50 largest individual gifts to public charities in 2012, 34 went to educational institutions, the vast majority of them colleges and universities, like Harvard, Columbia, and Berkeley, that cater to the nation’s and the world’s elite. Museums and arts organizations such as the Metropolitan Museum of Art received nine of these major gifts, with the remaining donations spread among medical facilities and fashionable charities like the Central Park Conservancy. Not a single one of them went to a social-service organization or to a charity that principally serves the poor and the dispossessed. More gifts in this group went to elite prep schools (one, to the Hackley School in Tarrytown, New York) than to any of our nation’s largest social-service organizations, including United Way, the Salvation Army, and Feeding America (which got, among them, zero).

Underlying our charity system—and our tax code—is the premise that individuals will make better decisions regarding social investments than will our representative government. Other developed countries have a very different arrangement, with significantly higher individual tax rates and stronger social safety nets, and significantly lower charitable-contribution rates. We have always made a virtue of individual philanthropy, and Americans tend to see our large, independent charitable sector as crucial to our country’s public spirit. There is much to admire in our approach to charity, such as the social capital that is built by individual participation and volunteerism. But our charity system is also fundamentally regressive, and works in favor of the institutions of the elite. The pity is, most people still likely believe that, as Michael Bloomberg once said, “there’s a connection between being generous and being successful.” There is a connection, but probably not the one we have supposed.

(Ken Stern’s book, With Charity for All: Why Charities Are Failing and a Better Way to Give, was published in February.)

 

Lake County is, and always has been as far as I know, one of the poorest counties in California. For those of us in and around St. John’s, our daily experience confirms much of the statistical reality that is cited in this article. Yet the power of the Gospel message to transform lives is in evidence every day in our tiny congregation. St. James wrote in his Epistle, (1.22-40): “But be doers of the word, and not merely hearers who deceive themselves. For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; for they look at themselves and, on going away, immediately forget what they were like. But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing.”

The amount of time, labor, and resources that our handful generates gives witness that we at St. John’s are not only hearers of the Word but also doers. We might still do a better job of getting the word out that we not only preach the Gospel but also practice it, so that others might find with us a place to grow and mature in their spiritual journey. By inviting others to join in our labors we are sharing the joy we have found in recognizing Christ in our sisters and brothers around us. Fr. Leo+

eriencing discomfort with complacency and injustice

 

Let us pray!

In your love, we ask your prayers for the following:

St. John’s prayer list: We ask your prayers for the following:

For our Church and Clergy: Justin, Archbishop of Canterbury; Katharine, Presiding Bishop; +Barry, our Bishop; Fr. Leo+, our Parish Priest; Bryan, our Deacon; the clergy & people of the Diocese of Northern California; and Christians in the Holy Land and Middle East.

For all in need, especially: Fr. Leo+, Father Bill Adams+, Fr. Ron, Br. Leo Anthony SSN, Annamarie Melk, Ruth Easton, Doug Norton, Willie Hewitt, James Clemons, Ron & Eileen, Deena Chiders, Blake Leighton, Norah & Jerry, Bob & Elinda Duryea, Michael Clore, Mickey and William Fahnestock, Catherine, Pete Johnson, Jane Duffty, Bob & Betty Memory, Sheila Beging, Barbara Brannon, June Salter, Jan, and Leila Haddad.

(To add someone to the prayer list, please call Leila at 263-4565, or e-mail Ldh1218@sbcglobal.net)

 

ANNOUNCEMENTS

Prayer Shawl Ministry meets the first Saturday of the month at 10 A.M. in Carey Hall. Come knit and socialize. Blessings are knitted into every shawl. Shawls are gifted to people undergoing medical procedures, as comfort after a loss, for prayer or meditation, or for commitment or marriage ceremonies. Both givers and receivers feel the unconditional embrace of a sheltering, loving God. For more info, contact Norah Collins at 998-3944.

Please bring offerings of nonperishable foods for the Food Closet. As we continue our outreach to the needy in our community, your donations are always appreciated and needed to sustain this vital service. Thank you.

Do you have blankets, quilts, jackets and other warm clothing you no longer need? Please consider donating them to the Thrift Store. We give them free or at nominal cost to folks in need of some warmth at this time of year.

 

If you would like to dedicate altar flowers for Sundays after Easter, sign up on the bulletin board in Carey Hall. The suggested donation is $20.00.

 

Please sign-up on the bulletin board in Carey Hall to host coffee hour.

 

You can reach Fr. Leo at 349-6563 or e-mail frleo@yahoo.com

 

Focus on the mission; stay together;

keep moving forward,in the Name of Christ.”

(Bishop Barry Besieger)